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ANTHOLOGY ON BODY
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An anthology about the interface between culture, body and communication
Considering the Body from a Cross-Cultural Perspective
By Stefanie Talley
This article provides a general introduction to the interaction between culture and body through a broad
range of historical and contemporary examples. The article addresses major cultural differences in the perception of the body, and how we may move towards a cross-cultural approach to understanding the body.
Ultimately, the article seeks to demonstrate that when it comes to the body, notions of what is “natural”
can change according to the cultural context.
Introduction
In his article "Body Rituals of the Nacirema,"
anthropologist Horace Miner explores the seemingly exotic and foreign body behaviors of the Nacirema, a people he describes as “magic-ridden.”
Miner gives a detailed presentation of their rituals
and ceremonies, which involve the use of household
shrines to ward off disease and regular visits to
“holy-mouth-men”:
“…The Nacirema have an almost pathological horror
of and fascination with the mouth, the condition of
which is believed to have a supernatural influence
on all social relationships. Were it not for the rituals
of the mouth, they believe that their teeth would fall
out, their gums bleed, their jaws shrink, their friends
desert them, and their lovers reject them. They also
believe that a strong relationship exists between
oral and moral characteristics. For example, there is
a ritual ablution of the mouth for children which is
supposed to improve their moral fiber.
The daily body ritual performed by everyone includes a mouth-rite. Despite the fact that these
people are so punctilious about care of the mouth,
this rite involves a practice which strikes the uninitiated stranger as revolting. It was reported to me
that the ritual consists of inserting a small bundle of
hog hairs into the mouth, along with certain magical
powders, and then moving the bundle in a highly
formalized series of gestures.
In addition to the private mouth-rite, the people
seek out a holy-mouth-man once or twice a year.
These practitioners have an impressive set of paraphernalia, consisting of a variety of augers, awls,
probes, and prods…”
Horace Miner (1956)
It is only at the end of Miner’s article that we learn
that the “Nacirema” are in fact 20th century Americans. In presenting an anthropological study of
teeth brushing and dentist visits, which have been
normalized in Western cultures, Miner shows how
these behaviors are just as culturally influenced as
the rituals and practices of the “remote tribes” that
are typically the focus of such anthropological studies. No matter the culture, that which is considered
normal or strange, forbidden or taboo is often relayed through the body. As sociologist Anthony
Synnott illustrates in his book The Body Social, the
body is both the symbol of the self and the society.
He describes it as “something we have, yet also
what we are, it is both subject and object at the
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and the Commission cannot be held responsible for any use which may be made of the information contained therein.
same time… The body is both an individual creation,
physically and phenomenologically, and a cultural
product; it is personal, and also state property”
(Synnott 2).
This article proposes a discussion on how cultural
norms are developed and expressed through the
body. We affirm that culture is central in determining the ways in which the body is understood and
acted upon. Through an exploration of practices and
behaviors related to the body across cultures, we
seek to reflect on the following questions:
 What are some of the major cultural differ-
ences in how the body is perceived and used?
 How are these differences influenced by domi-
nant societal norms and how can these differences affect cross-cultural interactions?
 How can we move towards a cross-cultural ap-
proach to understanding the body?
Through a review of the scholarly literature on the
body, we present four main themes of research that
have appeared in theoretical discussions of the
body: definitions of the body, the body across life
stages, the body in action, and the regulation of the
body. Moving beyond theory, we will give concrete
examples from ethnographic studies on how perceptions of the body have differed across cultures
and time periods. This presentation will include
both Western and non-Western examples and will
be centered on questioning taken-for-granted assumptions surrounding the body. Ultimately, we
seek to explore how culture influences the ways in
which the body is perceived, used and even defined.
Brief overview of the literature
Though the body serves a central role in
communicating individual and cultural identities, it
has often been neglected in social research. Seeking
to go beyond biological and physiological explanations for human behavior, classical social theorists
often turned their attention away from the role of
the body in human interactions, focusing on more
abstract themes such as class, nationality, and
power (Turner 33). Theories on religious traditions,
social customs and cultural beliefs thus gave pe-
ripheral or sometimes even no attention to the role
of the body in the manifestation of these acts (ibid).
Starting in the 1970s however, the body became a
central point of interest in the social sciences. This
growing prominence of the body in scholarly literature is due to a variety of factors. The politicization
of the body first rose to prominence as part of the
feminist movement’s efforts to end exploitation of
the female body. The AIDS crisis of the 1990s and
ethical debates surrounding issues such as abortion
and euthanasia have also contributed to the growing attention given to the body in the social sciences.
Similarly, changing demographic factors related to
aging and increasing ethnic diversity have played an
important role in the development of research on
the body. Consumer culture and the marketing of
goods and services to maintain the body have
sparked a growing interest in the “body as project”
in a number of industrialized countries. Finally, the
emphasis on technology in these societies and the
ways in which this affects traditional notions of the
body and the boundary between technology and
the body also inform research on the body (Turner
1987: 228).
While limits of space make it impossible to give a
detailed review of the existing scholarly literature
on the body within the limits of this article65, a
number of scholars who have shaped research on
the body are worth mentioning. French scholars
have been particularly influential in the development of the sociology of the body. The notion of
“physical capital” developed by Pierre Bourdieu, relates to the symbolic value of the body and how
physical characteristics can be used to improve
one’s social status (Bourdieu 1978: 832). The control of populations through the subjugation of bodies is a central theme in the research of Foucault
(1979). Philosopher Maurice Merleau-Ponty is
known for his interest in everyday embodiment
(1962), while sociologist David le Breton has written
extensively on the sociology of the body, tracing its
development and presenting new areas of research
65
Detailed literature reviews can be found in the texts of Lock,
Turner (1997), Howson, and Morgan & Scott cited in the bibliography of this article.
This publication reflects the views only of the author,
and the Commission cannot be held responsible for any use which may be made of the information contained therein.
(2002). Other notable French authors who have
contributed to research on the body include Françoise Loux, Georges Vigarello, and Jean-Michel
Berthelot among others.
In the English speaking world, British-Australian sociologist Bryan S. Turner has played a key role in the
development of the sociology of the body during
the 1980s and 1990s. His book The Body and Society: Explorations in Social Theory, is considered a
foundational work. Published in 1984, it was the
first contemporary book to focus entirely on the
body as a theme of research. Similarly, with his
book The Body and Social Theory, British sociologist
Chris Shilling provides a critical survey on research
on the body, tackling such themes as health, sexuality, and diet. He presents the body as a “project,”
which is transformed by its participation in society
(Shilling 1993). Though the body has rarely been a
central focus in classical sociology, it has appeared
in important ways in the work of a number of notable scholars. One of German sociologist Georg
Simmel’s most famous works is his essay "The Sociology of the Senses.” According to Simmel, the
senses have a purpose that goes beyond their
physiological usage. His description of the function
of the eye illustrates this argument: “The eye has a
uniquely sociological function...The eye of a person
discloses his own soul when he seeks to uncover
that of another” (Simmel 1921: 358). Similarly, Erving Goffman, who is famous for his research on social interaction, gave particular attention to the role
of bodily performance in the presentation of self
(Goffman 1959). In another classic work, Balinese
Character, Margaret Mead and Gregory Bateson
present a photographic analysis of gestures and
body movements based on field research conducted
in Bali. Finally, British anthropologist Mary Douglas,
who traces how concepts of “dirt” differ from culture to culture in her book Purity and Danger, has
argued that the body is a symbol of the social structure (Douglas 1966).
phy, the reflection on this dilemma can trace its origins to French philosopher Réné Descartes, whose
famous dictum (“I think, therefore I am”) has become a fundamental principal of philosophy. According to Cartesian dualism, the mind and the
body act as two distinct yet interacting entities.
Monism, on the other hand, holds that it is possible
to reduce the mind and the body to a single entity.
Questions of personhood and the self are central to
any study of the body. As Hallam et al. note in the
book Beyond the Body: Death and Social Identity:
“Not all bodies are synonymous with self and not all
selves have an embodied corporeal presence” (Hallam et al. 1999). Anthropologist Linda L. Layne argues that conceptions of personhood can be divided
into individualistic conception and social/relational
perceptions. In “structural-relational” personhood,
the individual is defined by his social roles and responsibilities. Layne notes that this system is particularly present in Asia (Layne 273). Margaret Lock,
describing the notion of personhood in Japan says:
“Individuals… are conceptualized as residing at the
center of a network of obligations, so that personhood is constructed out-of-mind, beyond body, in
the space of ongoing human relationship” (Lock
169).
The Kanak of New Caledonia offer another example
of a relational conception of personhood. While researching the Kanak, ethnologist Maurice Leenhardt
discovered that the word kamo, which indicates
humanity, is not only used to refer to human being.
According to Leenhardt, depending on the context:
“Animals, plants, and mythic beings have the same
claim men have to being considered kamo, if circumstances cause them to assume a certain humanity” (Leenhardt 24). The division between humans
and nature and even between the human body and
its external environment are flexible for the Kanak.
Leenhardt writes:
Defining the body
One central theme in the scholarly literature
on the body is what has come to be known as the
“mind-body problem”. In modern Western philoso-
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and the Commission cannot be held responsible for any use which may be made of the information contained therein.
“The Melanesian is unaware that the body is an
element which he himself possesses. For this reason,
he finds it impossible to disengage it. He cannot externalize it from his natural, social and mythical environment. He cannot isolate it. He cannot see it as
one of the elements of the individual”
(Leenhardt 22).
For the Kanak, who have a broad representation of
what is human, the kamois able to undergo continual metamorphosis. Even a simple glance is enough
to transform an animal into a human (ibid).
The Wari Indians of Rondônia, Brazil provide another example of how the social production of personhood is influenced by cultural models of the
body. For the Wari, the body is a social creation
(Conklin and Morgan 671). The Wari ascribe to a relational personhood in which it is defined as an interactive process rather than a fixed event that
takes place at birth. For the Wari, personhood is
created through social ties. The body plays a key
role in this process, as it is the exchange of bodily
fluids such as blood, sweat, and breast milk that is
central in creating social ties. Thus, a non-Wari person can undergo a blood transformation (when a
non-Wari woman conceives a baby with a Wari man,
for example) and become fully Wari, even if she has
not yet mastered the language. Conversely, Conklin
and Morgan cite two recent cases of Wari women
who, upon being impregnated by non-Wari men,
were no longer considered Wari by their neighbors.
Most Western cultures are based on an individualistic perception of personhood. The functioning of
the body is thought to be controlled from within
through a natural, asocial, biological process. Western scientific explanations for the functioning of the
body are not without cultural influence, however. In
their article “The Limits of Biological Determinism,”
Eleanor Miller and Carrie Yang Costello argue that
the idea that “sex hormones” influence “masculine”
and “feminine” behavior is grounded in cultural notions that assign gender traits to particular behaviors. Similarly, in her article “Egg and the Sperm,”
anthropologist Emily Martin affirms that “scientific”
discourse on the human body is culturally shaped.
She takes the example of the egg and the sperm to
show how stereotypes on what is male and female
inform scientific accounts of how biological processes work. Whereas the female body is said to undergo a process of “shedding” during menstruation,
the male body is described as “producing” sperm in
medical texts. This rhetoric, Martin argues, supports
the notion of the male role as being active and
forceful and the female being weak and wasteful. In
revealing the cultural influence on a number of scientific descriptions, the above articles serve as an
example of how truly blurred the line between biology and culture is in the “scientific” understandings
of the body and its functions.
Conceptions of the body across stages of
life
While all humans undergo the same biological life cycles, culture plays a major role in how
these cycles are perceived and dealt with. In examining the stages of birth, childhood, mating, adulthood, aging and death, a number of societal differences can be observed.
Birth and babies
The position in which a woman gives birth,
the actors involved in helping her deliver, and what
takes place after birth can all differ between cultures. For example, in some cultures, the birthing
process is considered to be “unclean” and thus
women need to be isolated before, during and after
childbirth for varying periods. In China for example,
as part of a traditional custom known as "doing the
month," a woman who has recently given birth is
confined to her home for one full month. There, she
must follow a number of strict rules, including abstaining from washing and from all contact with water. She must also follow a "hot diet" to remedy the
hot-cold imbalanced believed to be caused by pregnancy(Pillsbury 1978).
Conversely, in her ethnographic research, Columbian anthropologist Virginia Gutierrez found that
the Jara women of South America gave birth in a
passageway or closed space that was fully visible to
everyone around, including small children, as childbirth was considered to be a normal process of eve-
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ryday life (Newton 16). While most Western women
give birth while lying on their backs with the assistance of a medical doctor, in a transnational study
on cultural difference in the birthing process, it was
found that elderly women play a central role in assisting a new mother during childbirth in 58 out of
60 cultures (Newton 22). A cross-cultural survey of
76 non-European societies catalogued in the Human
Relations Area files found kneeling to be the common birthing position in 21 cultures, followed by sitting in 19 cultures, squatting in 15 cultures, and
standing in 5 cultures (Newton 23).
Childhood
After birth, the childhood experience continues to be shaped by cultural factors. Societies differ significantly when it comes to childcare practices
and what is expected from children. In Japan, for
example, physical contact is considered essential to
child development and co-sleeping between children and care givers is common (Ben-Ari 1997). Cosleeping is also practiced in Sweden, where children
(especially girls) sleep with their parents until they
are school-aged (Welles-Nyström 2005). In the
United States, on the other hand, separate sleeping
arrangements are standard.
During research for his now famous study on the inhabitants of the Trobriand Islands, anthropologist
Bronislaw Malinowski was shocked by the parenting
behavior of Trobriand adults. In the Trobriand Islands, Malinowski explains:
“*Children+ soon become emancipated from a parental tutelage which has never been very strict. Some
of them obey their parents willingly, but this is entirely a matter of the personal character of both
parties: there is no idea of a regular discipline, no
system of domestic coercion…A simple command,
implying the expectation of natural obedience, is
never heard from parent to child in the Trobriands”
(Malinowski 45).
If authoritarian parenting is eschewed by Trobriand
Islanders, other societies may adopt vastly different
approaches, with authoritarian parenting styles or
corporal punishment being the norm. While the
process of biological maturation is standard among
humans, cultural differences can vary concerning
when one is socially considered an adult. Arranged
child marriages, for example, though increasingly
uncommon, particularly in urban areas, have existed in parts of southern Europe, India, China and
Africa. For Hausa girls in Nigeria, for instance, marriage traditionally took place at the age of ten (Helman 6).
Adulthood and Mating
New behaviors, responsibilities and freedoms are acquired as children grow into adulthood.
One area in which cultures tend to differ is in how
and when young people are introduced to sexual
activity. While the appearance and simulation of
sexual activity at an extremely young age in the
Trobriand Islands shocks most westerners, other
cultures adopt an opposite approach. For example,
during his fieldwork among the Kuna of the islands
in the Panamanian Caribbean, anthropologist David
B. Stout discovered that they sought to postpone all
knowledge of the sex act and child birth as long as
possible, preferably until the last stage of the marriage ceremony. Childbirth was referred to as “to
catch the deer” and children were told that babies
were found in the forest between deer horns or left
on the beach by dolphins (Newton 12).
The age at which a person marries or enters into a
relationship can vary as can the duration and nature
of that relationship. While sexuality will be the subject of another chapter in this volume, it is worth
noting how thoughts on the sexual attractiveness of
different body parts and sexual behavior can differ
from culture to culture. In their book Patterns of
Sexual Behavior, Clelland S. Ford and Frank A. Beach
detail the sexual behaviors of 191 different cultures.
They found that breasts are only considered attractive in 13 cultures, while homosexuality is accepted
in 49 of 76 cultures for which data was available.
Aging
Old age can be a time of extreme vulnerability or honor depending on the culture. In parts
of South Asia and Africa, for example, most older
women are widows and are among the poorest
populations (Newton 11). On the other hand, in
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some male-dominated cultures in which young
women have very limited power, older women are
able to acquire positions of importance and power
that allow them to overcome the constraints usually
placed on women.
The Tiwi, an indigenous people in Australia, offer
one example of a culture where the elder members
of the community have great power. According to
anthropologist Jay Sokolovsky, male Tiwi elders
wield great power:
“Regarded with a mixture of fear and reverence, the
oldest males sit at the top of a generational pyramid,
authoritatively dominating society by the exclusive
possession of key cultural knowledge” (Sokolovsky2009).
In other societies, respect for age may translate into
a family-based system of care for the elderly.
Death
The concept of death cannot be separated
from its biological implications, but a simply biological definition of death would be inadequate in most
cultural contexts. The meaning and significance of
death is also culturally defined. The variety of taboos surrounding contact with dead bodies and differences in funeral rituals and beliefs about what
happens after one dies illustrate that this universal
human experience can be interpreted in a number
of ways. For the Tiwi, for example, death is not seen
as an end, but as one step in a cyclical process. Ancestors are believed to regularly influence on the
lives of the living and can be reborn in a future generation (ibid). In North America, the medical diagnosis of “brain dead,” in which a patient has lost all
functioning in the brain, but may still have a heartbeat, has sparked ethical debates on the limits of
personhood and biological life.
Concepts of Time
While the stages of birth, childhood, adulthood, and death have been used to describe experiences that are similar across cultures, it is important to note that not all cultures view time in the
same way. Research on Ju/’hoansi communities in
Botswana found that they did not keep track of
chronological age, practiced no age segregation,
and did not mark or celebrate birthdays or anniversaries (Rosenberg 35). Concepts of time can also differ drastically on a day-to-day basis. The Western
practice of sleeping in the same place every night
for 7-8 hours without interruption is not universal.
For some, it is rare to consolidate sleep into one
long interval. The !Kung san of South Africa and Efe
of Central Africa, for example, have no fixed times
for sleeping and waking up and do so several times
a day when it is most convenient (Worthman and
Melby 2002).
Rituals and Rites
Despite possible differences in the perception of time and life stages, all cultures mark the
moments and stages they consider to be important
with a number of rituals and rites. French ethnographer Arnold Van Gennep was the first to note that
rituals surrounding hallmark events differ only in
detail from one culture to another. He developed
this concept as a theory of socialization in his book
The Rites of Passage:
“The life of an individual in any society is a series of
passages from one age to another and from one occupation to another...Transitions from group to
group and from one social situation to the next are
looked on as implicit in the very fact of existence, so
that a man’s life comes to be made up of a succession of stages with similar ends and beginnings:
birth, social puberty [Van Gennep distinguishes between social and physiological puberty], marriage,
fatherhood, advancement to the higher class, occupational specialization and death. For every one of
these events there are ceremonies whose essential
purpose is to enable the individual to pass from one
defined position to another which is equally well defined…Thus we encounter a wide degree of general
similarity among ceremonies of birth, childhood, social puberty, betrothal, marriage, pregnancy, fatherhood, initiation into religious societies and funerals. In this respect, man’s life resembles nature,
from which neither the individual nor the society
stands independent (Van Gennep 3).
Besides his argument that rites of passage are relatively similar across cultures, what is interesting to
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and the Commission cannot be held responsible for any use which may be made of the information contained therein.
note in Van Gennep’s description is the fact that he
distinguishes between social and biological passages.
Thus social birth and death do not necessarily correspond with their biological homologues.
The body in action
Techniques of the Body
Having examined cultural differences in
how the body is defined and perceived across life
stages, let us now turn our attention to the everyday life of the body. On a day-to-day basis, the body
is the interface through which humans interact with
their external environment. In his article “Techniques of the Body”, sociologist Marcel Mauss presents a catalogue of how everyday activities such as
sitting, sleeping, eating and even walking are governed by societal codes of conduct. "In every society,
everyone knows and has to know and learn what he
has to do in all conditions,” Mauss argues (Mauss
85). Things as simple as the standard gait adapted
when walking or the method used for cleaning the
body can be shown to differ across cultures. While it
is normal to sit at a table or use a fork to eat in
some cultures, Mauss gives examples of societies
where eating on a rug or using a different utensil or
even one’s hands is common. Mauss finds that
within societies, techniques differ according to age
and gender and that techniques are ingrained into
individuals at a young age so that by the time they
are adults, they seem natural.
In his book Death and the Right hand, Robert Hertz
also examines a characteristic that has been taken
as natural in most cultures: the predominance of
the right hand over the left. Hertz questions if this
tendency has cultural rather than just biological origins, evoking the commonly believed biological argument that we are right-handed because we are
left-brained. Because the left hemisphere of the
brain is usually larger and the major nerves of the
brain are crossed, it thus controls the right side of
the body. Hertz wonders if in fact the opposite
could be true: we are left-brained because we are
right-handed.
Though he ultimately concedes that the predisposition for right-handedness has biological origins,
Hertz notes a treatment of the “left” across cultures
which goes beyond natural characteristics. He finds
that “right” is not only contrasted with “left”, but
also with “wrong” and “immoral”. Thus, we speak of
“defending our rights” and the term “sinister,”
which originally just meant “left” gradually developed a more negative meaning. This contrast can be
found across languages, from the French concept of
droit to the word tu’o in the Berawan language of
central Borneo. Hertz concludes that culture is in
fact central to the dominance for the right hand. “If
organic asymmetry had not existed, it would have
had to be invented” he affirms.
Physical Appearance
The Muslim veil has been a source of great
debate in contemporary cultural discourse. Some
argue that it is a means of oppressing women. For
others, it is a sign of religious devotion. Whatever it
may mean for the women who wear it, the veil is
imbued with cultural significance, illustrating to
what level dress and the physical presentation of
the body are communicators of cultural norms. As
Linda B. Arthur explains: “Dress provides a window
through which we might look into a culture, because it visually attests to the salient ideas, concepts and categories fundamental to that culture”
(Arthur 7).
Dress and outer appearance can also serve as a
space of resistance to cultural norms. In the book
Embodied Resistance: Challenging the Norms,
Breaking the Rules, the contributing authors analyze
such acts of resistance, with examples ranging from
overweight women who challenge dominant beauty
norms in the West to transgender women negotiating heteronormative spaces. According to Rose
Weitz, every action contains both resistance and accommodation to cultural norms. “At times, resistance is a clever and complicated dance of negotiation, and it is rarely a zero-sum game,” she affirms
(Weitz 2001). Resistance and accommodation can
be practiced on the individual level, but also within
sub or minority cultures.
Nonverbal Communication
Cultural differences are at the origin of a
number of nonverbal communication problems. Just
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as spoken language can differ from culture to culture, the use of gestures, touch and eye contact is
culturally regulated. As linguist Walburga Von Raffler-Engel explains:
“Nonverbal behavior symbolizes more than specific
meanings—it is expressive of entire cultural viewpoints…The nonverbal sign becomes a symbol within
the culture of its sender. Its receiver, in any particular situation, may or may not attribute the same or
similar value to it; the receiver may not attribute
any symbolism to that sign at all” (Von Raffler-Engel
96).
To prevent the potential cross-cultural miscommunication Von Raffler-Engel describes, it is important
to be cognizant of potential differences in nonverbal
communication.
Anthropologist and cross-cultural researcher Edward T. Hall was a leader in the field of nonverbal
communication research. Hall distinguished between high context cultures, in which many things
are left verbally unsaid, allowing for nonverbal clues
to determine meaning and low context cultures in
which verbal communication is more direct. Hall
also coined the term “proxemics” to describe the
use of physical space in nonverbal communication.
Haptics (touch), chronemics (the use of time), and
kinesics (body movement) are also key aspects of
nonverbal communication.
Regulation of the body
The Senses
Culture plays an important role in how humans perceive the functioning of the human body.
One example is the cultural variation that exists in
the perception of the five senses. Proposing a “sociology of the senses,” German sociologist Georges
Simmel argues that “it is through the medium of the
senses that we perceive our fellow-men” (1969).
Similarly, Anthony Synnott affirms that: “Odors define the individual and the group, as do sight, sound
and the other senses; and smell, like them mediates
social interaction” (Synnott 183).
Each sense is not given the same level of importance in all societies, however. In his article “Rumi-
nations on Smell as a Sociocultural Phenomenon,”
Kelvin Low gives attention to the low status of smell
in the hierarchy of the senses in Western culture,
which can be traced back to Aristotle’s hierarchy of
the sensorium. Sight, on the other hand, has great
importance in the West. For the Andaman Islanders,
on the other hand, smell has a practical role. As fragrant flowers from the jungle bloom, it is possible to
differentiate the aromas. Each season is thus
marked by an “aroma force” and the year is organized according to a “calendar of scents” (Classen et
al. 7).
Pain
The feeling of pain is one natural function
that allows humans to recognize bodily threats or
problems in the body. Still, while pain is a universal
sensation, according to Kleinman et al., pain is also
a cultural experience. They affirm that how individuals perceive and respond to pain, both in themselves and others is greatly influenced by their cultural background. They also argue that cultural factors influence how people communicate their pain
to others. For the Chagga people of Tanzania, for
example, pain during childbirth is not to be expressed: “The Chagga are told from childhood that
it is man’s nature to groan like a goat, but women
suffer silently like sheep…She also knows that
screams would shame her mother and make her
mother-in-law critical of her. Thus most Chagga
women are stoic during labor, suppressing loud cries”
(Kleinman et al. 17).
Reactions to pain do not only differ according to national or ethnic groups. Feelings of pain can also be
mediated by specific social contexts. In an early
study of the importance of cultural meaning on the
perception of pain, American physician Henry
Beecher found that combat soldiers who had experienced severe tissue trauma reported little or no
pain associated with their injuries. After determining that the soldiers were not in shock and that they
were capable of feeling pain, he concluded that
their motivation to return home altered their perception of pain (Bendelow and Williams 211). It is
not difficult to find a number of cultural contexts in
which pain is tolerated and even encouraged because of a particular cultural or social reason (cer-
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and the Commission cannot be held responsible for any use which may be made of the information contained therein.
tain rites and beautification procedures, for example).
Health
In a related theme, the description and treatment of a variety of health issues can also differ
from culture to culture. In a survey of descriptions
of symptoms given in different cultures, Kleiman et
al. show how culturally specific idioms and notions
can influence how a concept as simple as the headache is expressed:
Ohnuki-Tierney, for example describes complaints
among Sakhalin Ainu of Japan as including ‘bear
headaches’ that ‘sound’ like the heavy steps of a
bear: ‘deer headaches’ that feel like the much
lighter sounds of running deer; and ‘woodpecker
headaches’ that feel like a woodpecker pounding
into the trunk of a tree” (O-T 1981:49). Ots (1990)
describes a common experience of headache
among Chinese characterized by a painful dizziness
or vertigo—a complaint that is an embodiment of
the traditional Chinese medical category of imbalance as the proximate cause of ill health. Abad and
Boyce (1979: 34) report that Latinos in North America distinguish dolor de cabeza (headache) and dolor
del cerebro(brainache) as two distinctive experiences and disorders. Headache is a common complaint of Latino patients who suffer nervios, a core
idiom and syndrome of distress in Latin American
cultures (Guarnaccia and Farias 1988). Ebigbo
(1982) indicates that Nigerians complain of a wide
range of specific pains, using language that would
be considered potential indicators of psychosis in
this country: ‘it seems as if pepper were put into my
head,’ ‘things like ants keep on creeping in various
parts of my brain,’ or ‘by merely touching parts of
my brain it hurts (Kleinman et al 1).
As these examples show, pain is not simply a biological response to a physiological stimulus. Its interpretation is a culturally informed reaction to and
perception of the world. Responses to pain and illness thus depend greatly on cultural and social contexts.
Emotions
The body is directly connected to the expression of emotions. According to Michelle
Rosaldo, emotions are “embodied thoughts” which
are somehow “felt in flushes, pulses, ‘movements’
of our livers, minds, hearts, stomachs, skin”
(Rosaldo 143). In many Western cultures, the repression of emotions serves as a means of clearly
defining the “outside” and the inside.” The expression of emotion, particularly by men, is thus compared to a “leaky body.” As Lupton explains, the
control of emotions is never guaranteed, however:
“Like body fluids, emotions ‘flow, they seep, they
infiltrate; their control is a matter of vigilance, never
guaranteed’ ” (Lupton 97). At the same time, too
much repression of emotions can cause them to become “blocked” or “stuck” in the body and lead to
ill-health. In this culturally specific model, the self
resides in a sort of “body-container” that requires
constant monitoring to control the ebbs and flows
of emotions (ibid).
Grief is one example of an emotion whose expression is culturally shaped. For example, while anthropologists tend to agree that “grief” is shown at
funerals in most societies, “grief” is widely defined
in this context and can include a range of emotions.
Furthermore, the appropriate expression of grief
can vary greatly between societies. In some cultures,
the externalization of emotions is seen as taboo.
While studying the Javanese, Geertz found that a
young girl was chastised for crying during a funeral
because tears were said to make it hard for the deceased to find his path to the grave and were thus
negatively viewed (Huntington and Metcalf 60). In
contrast, during his research on the indigenous
people of the Andaman Islands, anthropologist Radcliffe-Brown found seven different occasions in
which it is considered necessary to weep as part of
ceremonial custom (Huntington and Metcalf 44).
Manners
In his book The Civilizing Process, Norbert
Elias explores how a number of habits and customs
have become formalized into the codes of manners
and good behavior in Europe. Elias argues that as
people began to live together in new ways, they
were more affected by the actions of others and
more cognizant of their own behavior during interactions, thus adopting new forms of controls. What
This publication reflects the views only of the author,
and the Commission cannot be held responsible for any use which may be made of the information contained therein.
is interesting to Elias is how these norms have become internalized with each generation.
One example Elias gives to support his argument is
the development of the use of the fork. He thus examines the cultural controls of conduct that led to
the contemporary practice of using the fork:
“The suppression of eating by hand from one’s own
plate has very little to do with the danger of illness,
the so-called ‘rational’ explanation. In observing our
feelings toward the fork ritual, we can see with particular clarity that the first authority in our decision
between ‘civilized’ and ‘uncivilized’ behavior at table
is our feeling of distaste. The fork is nothing other
than the embodiment of a specific standard of emotions and a specific level of revulsion…The social
standard to which the individual was first made to
conform by external restraint is finally reproduced
less smoothly within him, through a self-restraint
which may operate even against his conscious
wishes. Thus the socio-historical process of centuries,
in the course of which the standard of what is felt to
be shameful and offensive is slowly raised, is reenacted in abbreviated form in the life of the individual
human being.” (Elias 53).
For Elias, the “fork ritual” has been implanted into
Western society not only because generations of
parents have taught their children that it is best to
eat with a fork, but because with time, the rightness
of this behavior has been internalized on an emotional level.
Taboo
While manners may proscribe certain behaviours when it comes to interacting with others,
culturally demanded restrictions and controls can
also be applied to the natural functioning of the
body. British anthropologist Mary Douglas has written extensively on concepts of purity and taboo,
most notably in her book Purity and Danger: An
Analysis of Concepts of Pollution and Taboo. For
Douglas, there is an intimate relationship between
the social body and the physical body:
“The human body is always treated as an image of
society and…there can be no natural way of considering the body that does not involve at the same
time a social dimension…Strong social control demands strong bodily control…Social intercourse requires that unintended or irrelevant organic processes should be screened out…Socialization teaches
the child to keep organic processes under control. Of
these, the most irrelevant and unwanted are
the casting-off of waste products. Therefore, all such
physical events, defecation, urination, vomiting and
their products universally carry a pejorative sign for
formal discourse” (Douglas 74).
Though the above processes are natural, Douglas
argues that there is a tendency in certain cultures to
try to distance humans from the “baser” processes
of nature. Social interaction is believed to take place
between “disembodied spirits” and all functioning
that belies this reality must be repressed. Thus, we
find that one should never blow one’s nose in public
in South Korea or that in a number of societies, it is
considered rude to eat in front of others.
Conclusion
By drawing upon a number of ethnographic
studies, this article has given an overview of the
ways in which perceptions of the body can differ
from culture to culture. When considering the body
from an cross-cultural perspective, it is essential to
remember three things. First, ethnographies not
only provide information about other cultures, but
can also facilitate the development of a certain relativity with regards to one’s own culture. In her book,
Coming of Age in Samoa, anthropologist Margaret
Mead highlights the importance of cultural relativity.
According to Mead:
“As the traveller who has once been from home is
wiser than he who has never left his own doorstep,
so a knowledge of one other culture should sharpen
our ability to scrutinize more steadily, to appreciate
more lovingly, our own” (quoted in Dettwyler 115).
A comparison of different ways in which the body is
perceived and acted upon across the globe calls into
question assumptions regarding what is “natural” or
“fixed” when it comes to the body.
Secondly, though written accounts serve as a window into the customs and traditions of other societies, it is important to not exoticize or overempha-
This publication reflects the views only of the author,
and the Commission cannot be held responsible for any use which may be made of the information contained therein.
size cultural differences. No society is static and
prevalent practices and beliefs should not be seen
as monolithic. As Conklin and Morgan put it:
“While there is heuristic value in drawing the crosscultural contrasts starkly, this runs the risk of overstating differences between societies while overemphasizing consensus within a society. Cultural ideologies of personhood are rarely shared uniformly
by all members of a society, and people invoke different interpretations to suit different purposes”
(Conklin and Morgan 1996).
In other words, within each society, sub-cultures
based on social class, ethnicity, religion and other
factors can influence how individuals perceive their
own bodies and those around them. For example, in
the West, despite dominant norms regarding the
human life cycle and conceptions of personhood,
bodily issues such as abortion and euthanasia continue to be hotly debated.
Finally, ethnographic descriptions of the body can
also serve as a means of identifying cultural outliers
and rebels. The idea of contested identities and
Lock’s notion of “bodily dissent” draw attention to
the ways in which individuals reject and reinterpret
cultural standards related to the body. What is considered to be dissent is greatly dependent on the
particular cultural context. For example, tattoos,
piercings, and body modifications may be normalized in one culture while seen as extreme in another.
The body and culture interconnect in a number of
ways in a number of ways that we were not able to
develop in this text include sports, dance, and fitness among others. While it is not possible to describe all of the ways in which the body is culturally
influenced in one text, the goal of this article has
been to demonstrate the differences and the similarities that can exist across cultures. From the
shape shifting kamo of New Caledonia to the practice of “doing the month” in China, the above examples serve to illustrate the ways in which the
body is culturally constructed. Ultimately, by using a
cross-cultural approach, we hope we have shown
how the body can serve as a cultural canvas, reflecting the values and norms of a society, yet able to be
redefined and repurposed by the individual.
This publication reflects the views only of the author,
and the Commission cannot be held responsible for any use which may be made of the information contained therein.
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